History of the Bogomils

the foreign word Bog original: βὸγ is represented with only a slight variation in the Latinized ending as Bogon original: βόγον. The illustrious former investigator of hand-written manuscripts, Charles du Fresne Also known as Du Cange (1610–1688), a great scholar of medieval Greek and Latin, shared this same passage with the learned community in his Glossary of Medieval and Late Greek from the Colbert Manuscript 4097, under the entry "Bogomils" original: βογόμιλοι, using the same reasoning as Lambecius. He confirms the meaning of the first part of the word with another witness, Herodian Aelius Herodianus, a 2nd-century grammarian, who in his work On Parsing original: Epimerismo—which is still unpublished—comments on the word Bog in this way:

“Bog” is “God” according to the Bulgarians, from which also comes “Bogomil.” original: βὸγ ὁ θεὸς κατὰ βυλγάρους, ἐξ οὗ καὶ βογόμιλος.

(The learned scholar wrote Bog [βὸγ] instead of Bol [βὸλ], which is mistakenly read today due to an error by scribes or printers. The celebrated Montfaucon recently noted in his Greek Palaeography (p. 374) that many such errors were left in that excellent work due to the author's absence.)

In the same manner, Harmenopoulos Constantine Harmenopoulos, a 14th-century Byzantine judge and legal scholar, in his Treatise on the Opinions of the Heretics, section 19, interprets the word "Bogomils" identically:

A Bogomil, in the language of the Mysians, would be one who draws down the mercy of God. original: Ἔιη δ’ ἂν βογόμιλος κατὰ τὴν μυσῶν γλῶσσαν ὁ τοῦ θεοῦ τὸ ἔλεος ἐπισπώμενος.

Harmenopoulos, by tracing the origin of this name to the language of the "Mysians" An archaic name for people of the Balkans, particularly in Moesia, should not be thought to disagree with those who look for it among the Bulgarians. It has long been common knowledge that Moesia was divided into two parts in antiquity: one comprising Serbia and the other Bulgaria. Therefore, the language of the Mysians is not distinguished from the Bulgarian language.

To these I add a passage from Nicetas Choniates A Byzantine historian and theologian (c. 1155–1217), from his Thesaurus of the Orthodox Faith. This work exists partly in Latin, but the Greek text is found in various libraries—specifically an elegantly written copy in the Bodleian Library The main research library of the University of Oxford, about which I have said more in my notes on the Casauboniana (p. 253). Just as Nicetas copied Euthymius in other places, he does not stray from his footsteps here either, but repeats his very words. The most illustrious and learned Montfaucon cited this passage in his exceptional work, Greek Palaeography, from a manuscript belonging to Étienne Baluze (Book IV, p. 333); and before him, Gretser cited it in his notes to Volume II of the book On the Cross (p. 594), from a manuscript in the Bavarian Library. Gretser, however, mistakenly read miloui original: μιλουὶ for miloui original: μιλούί. In this [origin] of the name—